Divined Intervention provides an innovative institutionalist account for why religion enables political activism in some settings, but not others. Christopher W. Hale argues that decentralized religious institutions facilitate grassroots collective action, and he uses a multimethod approach to test this explanation against several theoretical alternatives. Utilizing nationally representative Mexican survey data, the book’s statistical analyses demonstrate that decentralization by the Catholic Church is positively associated with greater individual political activism across the country. Using case studies centered in the Mexican states of Chiapas, Yucatán, and Morelos, the author shows that religious decentralization encourages reciprocal cooperative interactions at a local level. This then increases the ability of religion to provide goods and services to its local adherents. These processes then prompt the growth of organizational capacities at the grassroots, enabling secular political activism.
Because this theoretical framework is grounded in human behavior, it shows how local institutions politically organize at the grassroots level. Divined Intervention also offers an improved understanding of religion’s relationship with political activism, a topic of ever-increasing significance as religion fuels political engagement across the globe. The book further synthesizes seemingly disparate approaches to the study of collective action into a cohesive framework. Finally, there is some debate as to the impact of ethnic diversity on the provision of public goods, and this study helps us understand how local institutional configurations can enable collective action across ethnic boundaries.
Throughout his career, Dussel has sought to open a space for articulating new possibilities for humanity out of, and in light of, the suffering, dignity, and creative drive of those who have been excluded from Western Modernity and neoliberal rationalism. Grounded in engagement with the oppressed, his thinking has figured prominently in philosophy, political theory, and liberation movements around the world.
In Ethics of Liberation, Dussel provides a comprehensive world history of ethics, demonstrating that our most fundamental moral and ethical traditions did not emerge in ancient Greece and develop through modern European and North American thought. The obscured and ignored origins of Modernity lie outside the Western tradition. Ethics of Liberation is a monumental rethinking of the history, origins, and aims of ethics. It is a critical reorientation of ethical theory.
In this stimulating rethinking of the basic foundations of ethics, Patricia McAuliffe derives a fundamental ethic from liberation theology. She asserts that the experience of resisting suffering, especially oppressive social suffering, must be brought from the fringe to the very center of ethics. Arguing for the conceptual priority of ethics over religion, McAuliffe defines an innovative ethic based on experience and practice. Ethics precedes religion and theology because experience and practice precede theory and interpretation, which are the human activities of religion and theology—knowledge is based on experience. She proposes that ethics can be independent of religion, but that while her liberationist ethic can be either Christian or universal, finally the poor and oppressed are the paradigm source of the disclosure of God and of final salvation.
In rethinking the basic foundations of ethics, she compares a liberationist ethic, including Latin American and women's liberation theology, with various classical ethics, and examines and critiques the works of Edward Schillebeeckx, Juan Luis Segundo, Dorothee Soelle, James Gustafson, and George Lindbeck. McAuliffe offers a flexible ethic that balances the absolute and the relative, the particular and the universal, personal and social, creativity and conditioning, practice and theory, and the ethical and religious. Combining superior scholarship with an original and creative approach to ethics, this book is likely to create debate in the fields of fundamental ethics, theology, and philosophy.
Lost for Words? explores the rise and decline of progressive Catholic grassroots activism and its drive for social justice and democratic change in four low-income neighborhoods in São Paulo, Brazil. Ottmann focuses on the obstacles faced by the poor who took seriously the claim that "the people" were to transform Brazilian society "from the bottom up." He follows their travails through periods of democratization, mass unemployment, and conservative backlash within the Church.
Frank Goetz Ottmann moves beyond purely political analysis to record how residents and progressive Catholic activists were drawn into a struggle for a "juster" society, and how this movement began to unravel even before it reached its peak in the early 1980s.
Based on in-depth interviews and participant observation, and drawing on theoretical insights from recent debates on social movements and the sociology of religion, he examines how, by the early 1990s, the liberationist movement had lost its following, lost its allies, failed to achieve its core goals, and seemed to die. Ottmann then shows how in recent years activists have worked to create a new and pragmatic form of religious activism, one that draws on a range of agendas, including Catholic feminism.
As Eastern European economies move to capitalism, many people there hope for a better life. But capitalism is no guarantee of prosperity. Economic deprivation, war, social marginalization, and powerlessness mark the lives of millions and spark social movements for economic justice aimed at correcting these conditions. Often these movements are based in religious communities, their activists motivated by religious commitment to human dignity and the need for personal empowerment. Although the new theology contains an economic critique, little dialogue has taken place between the religious and economic communities on matters of economic analysis. Religion and Economic Justice seeks to develop this exchange.
This book contains original essays by distinguished contributors from economics, religious ethics, and biblical studies. The authors provide a powerful critique of the individualism which underlies mainstream economic analysis and which fragments our communities, a critique that extends to the values implicit in the market system. The authors also show how social marginalization and economic deprivation are the consequences of economic organization, not simply the failings of individuals.
Freedom is a fundamental Christian theological category, as much a challenge to construct a new way of seeing oneself and others as it is an announcement of what Christ has already done for us in his death and resurrection. Liberation theology is, most simply, the effort to spell out what such freedom means for Christians in the twentieth and twenty-first centuries.
This book has as its principle premise the conviction that if we are to construct a North American liberation theology we must begin listening to and understanding Latin American theology not so much as a model to be slavishly followed but as a challenge to our own cultural, political, and even religious assumptions. The focus thus is not so much on the theoretical meaning of Christian freedom but on its practice, and more exactly its praxis, that is to say the dialectic between theory and practice.
After focusing on the creation and development of liberating theological methods and sources and, above all, the revitalization and renewal of structures that will contribute to the development of a liberated and liberating church, Fr. Hennelly ends with an analysis of the most recent and the most important vatican document on liberation theology, The Instruction of Christian Freedom and Liberation, which he sees as an acknowledgement by the universal church that the theme of liberation is central to the meaning of Christian theology.
This collection presents a representative sample of the writings of three of the six Jesuits who were slain in El Salvador on November 16, 1989. Although little known in the United States, these men were significant scholars who possessed an original conception of the university. They affirmed in difficult circumstances, the pursuit and teaching of truth as a collaborative, collegial process that transcends international boundaries.
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